I am going to make an observation B. about the Bible that I have been enlightened about in regards the numerical books of the Bible.
There are two stacks of 6 loaves on the table of shewbread, which represents God's word, taken together. 6-6.
Across from the table of shew bread is the candlestick when all the flowers, knops etc added up. 66.
The book of Isaiah, being the mini bible, from creation to redemption and new heavens and earth, are chapters. 66
The number of man is 6.
The OT itself, the standard of judgment is the limit of the law, meaning, 40 stripes save 1. 39.
The NT is a litte more interesting, in that there are 4 gospels, corresponding to the 4 living creatures of Revelation, 7 letters to 7 churches by Paul as like in Revelation, etc and it also ties into the Sanctuary. The 4 gospels in the altar of Sacrifice, the book of Acts the Laver of Baptism, the letters to the churches and epistles the life in the Holy Place (bread (word), incense (prayer), light (share)), and Revelation ending in the Most Holy Place. It also is 3 to the 3rd power (3x3x3). 27.
Please do not blame Luther for everything. It is historically unrealistic and it would be a gross historical error (consider also Miles Coverdale, 1537 and also the Geneva 1560 and 1611 of James I (between the testaments (translated by the 2nd Cambridge Company of 7 men (John Duport, William Branthwaite, Jeremiah Radcliffe, Samuel Ward, Andrew Downes, John Bois, Robert Ward)) with notation that it was not scripture, but for historical use (and many simply had their copy rebound and removed the apocrypha altogether))), and also an oversimplification of why the apocrypha (Tobit, Judith, 1 & 1 Maccabees, Wisdom (Sirach), Ecclesiasticus, Baruch, * Esther (added "God" throughout, Mordecai's dream, Haman's letter, Esther's "God" prayer, etc) & * Daniel (additional portions, as in Daniel many more lines in chap. 3, 'prayer/song of Azariah', and chap. 13 (Susanna) and 14 (Bel & the Dragon).)) ceased to be included as part of a volume that Christians read, under normal circumstances. (I have read them all and then some.)
"The apocryphal books were not admitted into the canon of Scripture during the first four centuries of the Christian church. They are not mentioned in the catalogue of inspired writings made by Melito, bishop of Sardis, who flourished in the second century, nor in those of Origen, in the third century, of Athanasius, Hilary, Cyril of Jerusalem, Epiphanius, Gregory Nazianzen, Amphilochius, Jerome, Rufinus, and others of the fourth century; nor in the catalogue of canonical books recognized by the Council of Laodicea, held in the same century, whose canons were received by the Catholic Church; so that, as Bishop Burnet well observes, "we have the concurring sense of the whole church of God in this matter." To this decisive evidence against the canonical authority of the apocryphal books, we may add that they were never read in the Christian church until the fourth century, when, as Jerome informs us, they were read "for example of life and instruction of manners, but were not applied to establish any doctrine;" and contemporary writers state that although they were not approved as canonical or inspired writings, yet some of them, particularly Judith, Wisdom, and Ecclesiasticus, were allowed to be perused by catechumens. As proof that they were not regarded as canonical in the fifth century, Augustine relates that when the book of Wisdom was publicly read in the church, it was given to the readers or inferior ecclesiastical officers, who read it in a lower place than those books which were universally acknowledged to be canonical, which were read by the bishops and presbyters in a more eminent and conspicuous manner. To conclude: Notwithstanding the veneration in which these books were held by the Western Church, it is evident that the same authority was never ascribed to them as to the Old and New Testament; until the last Council of Trent, at its fourth session, presumed to place them all (excepting the prayer of Manasseh and the third and fourth books of Esdras) in the same rank with the inspired writings of Moses and the prophets." - An Introduction to the Critical Study and Knowledge of the Holy Scriptures. by Thomas Hartwell Horne, B.D. of Saint John's College, Cambridge; rector of the United Parishes of Saint Edmund the King and Martyr and Saint Nicholas Acons, Lombard Street; Prebendary of Saint Paul's; New Edition, from the Eighth London Edition, Corrected and Enlarged. Illustrated with numerous maps and fac-similies of Bilical Manuscripts. Volume I. Philadelphia: Published by J. Whetham & Son, 144 Chestnut Street. Stereotyped by L. Johnson. 1841.; page 426 (left column) -
https://archive.org/stream/anintroductiont07horngoog#page/n459/mode/1up
http://www.biblelight.net/hebrew-canon.htm
Apocrypha, and the reasons they are not accepted as "canon":
"... 1. Not one of them is in the Hebrew language, which was alone (a little Syriac/Chaldee in Daniel, etc.) used by the inspired historians and poets of the Old Testament.
2. Not one of the writers lays any claim to inspiration.
3. These books were never acknowledged as sacred Scriptures by the Jewish Church, and therefore were never sanctioned by our Lord.
4. They were not allowed a place among the sacred books, during the first four centuries of the Christian Church.
5. They contain fabulous statements, and statements which contradict not only the canonical Scriptures, but themselves; as when, in the two Books of Maccabees, Antiochus Epiphanes is made to die three different deaths in as many different places.
6. It inculcates doctrines at variance with the Bible, such as prayers for the dead...
7. It teaches immoral practices, such as lying, suicide, assassination and magical incantation. ..." - Sam Gipp -
https://samgipp.com/answerbook/?page=34.htm